far as may stand with truth and peace the greater assemblie is carefull to preserve the power and authoritie of the lesser and therefore matters belonging to inferiour assemblies are commonly remitted unto them by the greater There one Church were it never so great hath not authoritie over another nor is it governed by any extrinsecall power but all the particular Churches are of equall power and authority and are ruled and judged by themselves and their owne intrinsecall power in assemblies composed and consisting of their officers and commissioners from them II. Of Particular Elderships in Parishes THe particular Eldership or Church-session consisteth of one or moe Ministers and of Elders so many in number as the proportion of the Congregation doth require who ordinarily do meet once in the week The Deacons are alwayes present with the Elders not for government but that they may make knowne the case and necessities of the poore and may consult and receive direction for their supply The Minister of the parish is alwayes moderator of this Meeting and if there be moe Ministers then one the moderator is either chosen or they doe moderate by course providing that none bee moderator while any matter is treated which concerneth his own particular The matters treated by this eldership are such particulars as concerne the worship of God in that Church as what dayes of the week are meetest for assembling to the publick worship if it may be had be thought necessary what houres on the Lords day before and after noone which are variable according to the length or shortnesse of the day in Summer and Winter what times are fittest for publick Catechising and for visiting of particular families how often and at what times the Lords Supper is most seasonably ministred all which are proper for keeping of order in that Church and cannot be so fitly determined by a superiour assemblie the Elders also do here delate scandalous persons and bring them to publick repentance according to the forme prescribed in the greater assemblies But if there be any doubt or difficultie or if the offences and scandals be great and hainous or if the delinquents adde obstinacie and impenitencie to their fault then are they warned to appear before the greater Presbyterie there to receive order for their censure or to be sent home again to give satisfaction or to make their repentance in their owne Church where they have given offence and where the fault was committed For example a man behaving himselfe scandalouslie with a woman both unmaried and single persons is first admonished and rebuked if fornication appeare he is called before the Eldership brought to the sense and confession of his fault and ordained to make his publick repentance according to the order of the Church and to abstaine from all scandalous behaviour afterward But if he prove obstinate hee is conveened before the greater Presbyterie the matter is examined and either he promiseth to give obedience to his owne Eldership or in case of continued obstinacie the censures of the Church proceed against him But if there bee a scandall of adulterie or murder the noise and scandall whereof is far spread and filleth all mens eares round about the parties are brought before the greater Presbyterie and the particular Eldership doth before prepare the parties for their appearance before the Presbyterie The same faults which are brought before the particular or greater Presbytery in an ecclesiasticall way are also punished by the civill magistrate and the pecuniall mulct or penalty is given to the Deacons to bee kept in the Church treasure for the benefit of the poore or other pious uses Nothing useth to bee done by the lesser or greater presbytery in ordering the publicke Worship in censuring of delinquents or bringing them to publick repentance but according to the setled order of the Church and with expresse or tacite consent of the congregation and if there be any new emergents that cause doubting or haesitation the matter is remitted to the greater assemblies of the Church III. The Order of Excommunication ALL baptized persons when they come to age and discretion are not admitted to the Lords table but such onely as either upon examination are found to have a competent measure of knowledge in the principles of Religion doe professe that they are beleevers and doe live unblameably or comming from another Congregation bring with them sufficient testimonie that they are such or are otherwise well knowne and approved The Minister and Elders use all meanes in private and publick to bring all others within the parish to knowledge faith and holinesse of life that they may be fitted for the Lords Table But this not admission to the Communion is one thing and excommunication of haynous or obstinate offenders is another thing very different In case of obstinacie and wilfull impenitencie even when the offences are not so great and scandalous they proceed to excommunication but with great meeknesse longsuffering and by many degrees the censure being so weighty and they desirous to gaine the sinner to repentance If any person walke unworthy of the Gospell or commit any trespasse he is unlesse the scandall bee publike and notorious admonished first secretly by one next by two or three more And thirdly If he contemne both then according to the order prescribed by our Saviour Mat. 18. The matter is brought before the Minister and Elders where he is accused both of the trespasse and of the contempt If he cannot yet be brought to repentance then is the matter in some measure made knowne unto the Congregation and hee called before the greater Presbytery where if he give signes of his repentance he is remitted to satisfie his owne session But if he persist in his obstinacie then by the Ordinance of the Presbytery the particular eldership is to proceed against him with the censures of the Church even to excommunication The matter being thus heard knowne and judged and the whole processe revised by the greater presbytery the next Sabbath without delay the trespasse and order of admonitions are declared to the Congregation and the person without specification of his name admonished yet to satisfie Which if he still refuse to doe the next Sabbath his name with his offence and contempt are published if he yet continue obstinate then the next which is the third Sabbath is he charged publickly to satisfie for his offence and contempt under the paine of excommunication If now he offer himselfe to the particular Presbyterie then do they at the appointment of the Presbyterie give order for his publick repentance the removing of the scandall and his reconcilement to the Church otherwise the Minister proceedeth in this ordâ—r The Sabbath after the third publick admonition the Minister with consent of the Eldership is to make knowne to the Congregation that such a person is to be excommunicated warning all that have any thing to object against it that they appeare the next session day And
up religious exercise in families And that the Pastor from his particular knowledge of the flock committed to him may apply his doctrine and pray the more pertinently in publike The third is Examination of all sorts of persons who are not known to have some good measure of knowledge before the Communion All these parts of the Ministery in publike and private are performed more diligently or negligently according to the faithfulnesse or unfaithfulnesse of the Minister who hath according to his work his praise or censure at the visitation of the Church by the greater Presbytery No Minister there is suffered to be a non-resident or to have the charge of more Churches But if two small contiguous Parishes be united by the assembly to make up a competent congregation he Preacheth sometime in the one and sometime in the other Church as the people do desire and the Eldership doth direct 2. The order of Baptisme NO other but the Pastor who preacheth the Word hath the power of the Ministration of the Sacraments And concerning Baptisme it useth not to be hastened before some day of the publike meeting of the Congregation nor delayed after but upon necessary impediments and is never ministred in private houses Notice is given thereof in due time to the Pastor and that by the Father of the child if he be not justly hindered that a word may be spoken to him in season After Sermon on the week dayes and after Sermon in the afternoon on the Lords day The Pastor remaining in the same place where he hath Preached and having water in a large Basin provided with a fair Linnen-cloth in a convenient place and in a decent manner The Father or in his necessary absence some other man who is reputed godly presenteth the child to be Baptized The action is begun with a short and pertinent prayer next some words of instruction touching the Author nature use and end of this Sacrament the duties to be performed in the one time of the person to be Baptized and of the parent or viceparent Thirdly he that presenteth the childe maketh confession of the Faith into which the childe is to be Baptized and promiseth to bring up the childe in that Faith and in the fear of God Fourthly the Minister being informed of the name of the childe Baptizeth the childe so named by sprinkling with water Into the name of the Father Son and holy Ghost Lastly the Minister concludeth as well the publike worship for that time as the action with thanksgiving for the Word and Sacraments and with prayer for a blessing and with such Petitions as he useth at other times after Sermon and in end dismisseth the Congregation with the blessing 3. The order of ministring the Communion or the Lords Supper THe Sacrament of the Lords Supper is more frequently ministred in some Congregations then in other according to the number of the Communicants and the Proficiency of the People in the way of Christ and in some places upon one Sabbath in other places upon two or three Sabbaths as it may be done most conveniently which is determined by the Minister and Eldership of the Church None are admited to the Lords Supper but such as upon examination are found to have a compeâ—ent measure of knowledge in the grounds of Christian Religion and the doctrine of the Sacraments and are able according to the Apostles Commandement and professe themselves willing to examine themselves and to renew their Covenant made with God in Baptisme promising to walk as beseemeth Christians and to submit themselves to all the Ordinances of Christ. The ignorant the Scandalous the obstinate and such as are under Censure or publike admonition in the way to censure are not admitted Neither are strangers received but upon sufficient testimony or otherwise be very well known The Sabbath day next before the Communion shall be celebrated publike warning thereof is made by the Pastor and of the doctrine of preparation to be taught the last day of the week or at least toward the end of the week That the Communicants may be the better prepared by the use of the means both in private and publike Upon the day of the Communion notice being given after the doctrine of preparation of the houres of meeting which useth to be before the ordinary time observed other Sabbaths a large Table decently covered is so placed as that the Communicants may best sit about it and the whole Congregation may both hear and behold The Preface prayers and preaching of that day are all framed to the present matter of the Sacrament and the duties of the receivers after Sermon immediatly the Pastor useâ—h an exhortation and debarreth from the Table all ignorant prophane and scandalous persons which being done he goeth from the Pulpit and sitteth down with the people at the Table where the bread standing before him in great Basins fitly prepared for breaking and distribution and the wine in large Cups in like manner he first readeth and shortly expoundeth the words of Institution shewing the nature use and end of the Sacrament and the duties of the Communicants next he useth a prayer wherein he both giveth thanks especially for the Inestimable benefit of Redemption and for the means of the Word and Sacraments particularly of this Sacrament and prayeth earnestly to God for his powerfull presence and effectuall working to accompany his own Ordinance to the comfort of his people now to communicate The Elements thus being Sanctified by the Word and Prayer the Minister Sacramentally breaketh the bread taketh and eateth himself and delivereth to the people sitting in decent and reverent manner about the Table but without difference of degrees or acceptions of persons these that are neerest the Minister having received the bread do divide it from hand to hand amongst themselves when the Minister delivereth the bread according to the commandment and example of Christ he commandeth the people to take and eat saying Take ye eat ye this is the Body of the Lord which is broken for you Do it in remembrance of him After all at the Table have taken and eaten the Minister taketh the Cup and drinking first himself he giveth it to the neerest saying This Cup is the New Testament in the Blood of the Lord Iesus which is shed for many for the remission of sins drink ye all of it for as often as ye do eat this Bread and drink this Cup ye do shew the Lords death till he come All this time the Elders in a competent number and in a grave and reverent manner do attend about the Table that all who are admitted to the Table may have the bread and wine in their own place and order of sitting the Minister also continuing in his place after the giving of the Elements doth either by his own speech stir up the Communicants to Spirituall meditations of faith of the great love of God in Christ and of the Passion of Christ and to holy affections
pestem caveant qui salvam Ecclesiam cupiunt quum illam in Scotia in tempore profligaris ne quaeso illam unquam admittas quantumvis unitatis retinendae specie quae veteres etiam optimos multos fefellit blandiatur Bez Epist. 79. This is a great gift of God that you have brought into Scotland together pure Religion and good order which is the bond to hold fast the Doctrine I heartily pray and beseech for Gods sake Hold fast these two together so that you may remember that if one be lost the other cannot long remain So Bishops brought forth popery so false Bishops the reliques of popery shall bring into the world Epicureism Whosoever would have the Church safe let them beware of this pest and seeing you have timely dispatched it in Scotland I beseech you never admit it again albeit it flatter with shew of the preservation of unity which hath deceived many of the best of the Ancients A third of the body of Confessions of faith It is the rare priviledge of the Church of Scotland before many in which respect her name is famous even among strangers that about the space of four and fifty years without schisme let be heresie she hath kept and holden fast unity with purity of doctrine The greatest help of this unity through the mercy of God was that with the doctrine the discipline of Christ and the Apostles as it is prescribed in the Word of God was by little and little together received and according to that discipline so neer as might be the whole government of the Church was disposed By this means all the seeds of schismâ—s and errors so soon as they began to bud and shew themselves in the very breeding and birth were smothered and rooted out The Lord God of his infinite goodnesse grant unto the Kings most gracious Maiesty to all the rulers of the Church to the powers that are the Nursers of the Church that according to the Word of God they may keep perpetually that unity and purity of doctrine Amen Est illud Ecclesiae Scoticanae privilegium rarum prae multis in quo etiam ejus nomen apud exteros fùit celebre quod circiter annos plus minus 54. sine schismate nedum haeresi unitatem cum puritate doctrina servaverit retinuerit Hujus unitatis adminiculum ex Dei misericordia maximum fuit quod paulatim tum doctrina Christi Apostolorum disciplinam sicut ex verbo Dei est praaescripta una fuit recepta quam proixme fieri potuit secundum eam totum regimen Ecclesiasticum fuit administratum Hâ—e ratione omnia schismatum atque errorum semina quam prinum pullulare aut se exerere visa sunt in ipsa quasi herba partu sunt suffocata extirpata Det Dominus Deus pro immensa su a bonitate Regiae Majestati Serenissimo omnibusque Ecclesiarum gubernatoribus potestatibus Ecclesiae nutritiis ut ex Dei verbo illam unitatem doctrinae puritatem perpetuo conservent Amen Corp. Confess fidei pag. 6. The fourth of King Iames of happy memory The Religion professed in this Countrey wherein I was brought up and ever made profession of and wishes my son ever to continue in the same as the onely true form of Gods Worship c. I do equally love and honour the learned and grave men of either of these opinions that like better of the single form of policy in our Church than of the many Ceremonies of the Church of England c. I exhort my son to be beneficiall to the good men of the Ministry praising God that there is presently a sufficient number of good men of them in this Kingdom and yet are they all known to be against the form of the English Church Basildor To the Reader And in the Assembly 1590 his Majesty praised God for that he was born to be a King in the sincerest Church in the world c. The fift is of Brightman our own Countryman who joyneth the Churches of Helvetia Suevia Geneva France Holland SCOTLAND all together into one Church for the Counter-payn of the Church of Philadelphia because saith he they almost live by one and the same laws and manner of Government as touching any matter of moment Neither doth the distance of place break off that society which the Conjoyning of mindes and good will coupleth together having thus joyned them into one Church he subjoyneth concerning it Loth would I be to provoke any man to envy or to grieve him with my words yet this I must say there is no place where the doctrine soundeth not more purely the worship of God is exercised more uncorruptly where more faithfull diligence of the Pastors doth flourish or more free aud willing obedience is given by the people nor yet where there is greater reverencing of the whole Religion among all orders And afterward Neither doth it onely keep the doctrine of salvation free from corruption but it doth also both deliver in writing and exercise in practice that sincere manner of government whereby men are made partakers of salvation Revel of the Apocal. Chap. 37. To these may be added what upon the one hand is said by these of the separation in their first petition to to King Iames insert in their Apology to the Doctors of Oxford We are willing and ready to subscribe to these grounds of Religion published in the Confession of Faith made by the Church of Scotland hoping in the unity of the same Faith to be saved by Jesus Christ being also like minded for and with other Reformed Churches in points of greatest moment And upon the other hand That the meetings of Ministers for interpreting Scripture like unto their Presbyteries were allowed by Arundell Hutton and Matthew three Archbishops in England and proved very profitable in the Northern parts for increase of knowledge both in Ministers and People But all these and the like testimonies were to me but like the saying of the woman of Samaria to her Countrey-men till I did more fully understand the constitution and order of that Church Then did I believe not because of their testimonies but because I did see and know And from that which I have seen and do now know when I have walked and gone round about that Church when I have told the Towers thereof marked well her Bulwarks and considered her pallaces I may without offence affirm three things First That God hath not dealt so with every nation if envy would permit I might say any nation as he hath dealt with them Whereof no cause can be given but his own good pleasure he showeth mercy and maketh his Sunne to shine on whom and were he will and of him and through him and for him are all things Secondly that it is no marvail if that Nation stand to the defence of their Reformation had the Lord been pleased to blesse us with the like at the time of our Reformation we would
not have been so unwise as to make exchange of it with Prelacy we would have forsaken all things rather then have forsaken it It is more strange that any should have been found amongst them at any time to speak or to do against their own Church But after you have with your reason and minde made a generall survey of all societies there is none more grave more dear then that which each one of us hath with his Countrey Parents are dear Children Friends familiars are dear But our native Countrey alone taketh all these within her compasse for which what good man would doubt to die could his death serve her for good So much the more detestable is their barbarity who have with all kinde of wickednesse rent asunder their native Countrey and both are and have been exercised in overturning her from the very foundation If a Patriote spoke so of his Countrey a Citizen so of his Republike what should the Christian born baptized and bred in Scotland think and say if he have been borne there not only to this mortall but to that immortall and everlasting life No children on earth have better reason to say Wee are not ashamed of our Mother and it were to be wished that the saying were reciprocally true Thirdly having the pattern of all the Reformed Churches before us and this example so neer unto us what need we to stand amazed as not knowing what to choose To abide that which we have been is neither profitable nor possible To conjoyn the two in one is but the mixture of Iron with Clay and must needs make the distemper greater It were well for us and no other well for us can I see that laying aside our high conceit of our selves and the low esteem of other reformed Churches We would resolve to follow them as they follow Christ and not to despise the government of Christ because they seeme to be but Mole-hils But to conforme to them because they are conforme to Christ and to the pattern shewed in the Mountain What reciprocation of giving and receiving in matters of Religion hath beene betweene this and the Scottish Nation may be knowne by the words of Beda but speaking in his own idiome according to the grounds of popery Not long after the Monkes of the Scottish Nation who lived in the Iland Hii with the Monasteries under their power were brought into the rite of observing of Easter and of shaven Crownes The Lord bringing it so to passe he should have ascribed it to another spirit Which certainly was done by the marvellous dispensation of divine mercy that because that Nation who had the science of divine knowledge did willingly and without envy communicate the same to the people of England that the same Nation afterward should by the Nation of the English attain unto the perfect rule of living in these things which they had not before The Governement and Order OF The Church of Scotland A Description and not a Demonstration of the Church of Scotland is intended non jus sed factum their doing simply and not the reason of their so doing is desired The delineation therefore of the face of that Church without artificiall Colours and dispute of her comelinesse and beauty is nakedly expressed in two Parts The one of her Officers the other of her Assemblies The first part I. Of the Officers of the Church BEside the ordinary and perpetuall Officers which are Pastors Doctors Elders and Deacons The Church of Scotland hath no other at this time nor did at any time acknowledge any other These being warranted by Christ and his Apostles the extraordinary Ministers unto whom his will was revealed and being sufficient for all the necessary uses of the Churches as Exhortation Teaching administration of the Sacraments Government and distribution The Offices of Apostles Evangelists and Prophets were extraordinary and continued in the Christian Church so long as by the Will of God it was needfull for the well of the Church who although in regard of their order degree manner of Ministration and the places which they did hold which is called successio in gradum eundem They have properly none to succeed them yet in respect of their doctrine holinesse of life and substance of their Ministery which is successio in caput all faithfull Pastors lawfully called to their functions are their successors And in this sense not only their first reformers who had somewhat extraordinary but all their faithfull Ministers since who have laboured in the Word and Doctrine for the planting preserving and purging of Religion to the edification of the Church and no other are successors to the Apostles The Office of a Bishop consisting in power or priority above a Pastor as having no warrant in the Scripture as being a member of the wicked Hierarchy of the Pope for although this priority of Prelates had place in the Church before the Pope ascended to the top of his Ambition yet every corruption in doctrine worship but especially in government which since the mystery of iniquity began to work is retained by the Pope and by his authority is obtruded upon the Church they conceive to be His and as a cursed tree which amongst them hath brought forth no better fruits then heresie and errors in doctrine idolatry and superstition in worship Tyranny and persecution in Government and leudnesse and profanity of life both in Pastors and People They have abjured and removed out of their Church together with all the branches of that Hierarchy and all the offices titles dignities and courts depending thereupon as may be seen in their confession of faith Books of discipline and acts of assemblies of old and of late In the beginning of their reformation they had no constitute Presbyteries nor such provinciall and generall assemblies as they had afterward and upon the other part they had superintendents visiters of certain parts of the Countrey and Commissioners for Provinces But they who desire to know the constitution and condition of that Church must distinguish between her infancy and her riper age between her desires designes and endevours and her attainments proceedings and performances for how soon it was possible for them presbyteries and assemblies which from the beginning had been intended were erected and established And no sooner was this brought to passe But superintendents and all others of that kinde which at first were of necessary use in visiting the Country and in planting of Churches were declared to be neither necessary nor expedient for the Church The Church of Scotland hath been disquieted and much troubled with Episcopacy since the beginning and at last by the ambition of vain men by the power and working of civill authority and by the corrupt assemblies of Ministers had some footing and was in end raised to a great height and did become a mountain And yet the office of a Bishop was never received in that Church But when some Ministers who in regard of their
their brightnesse the mists and mildewes gathered before were scattered and evanished And as by the order and power of these assemblies Foxes are taken that they spoile not the Vines and Gangrenes are prevented that they spread not against truth and unity all sorts of lewd and wicked men are discouraged and put to shame So is there excited among the Godly Ministers an holy emulation by acquaintance conference and by perceiving the gifts one of another which maketh them returne from the assemblies with a meane and humble conceipt of themselves and with new and strong resolutions for greater diligence in their studies and faithfulnesse in every Pastorall duty to the common benefit and edification of all the Churches all the Ministers are made more wise in matters of Governement and all the Congregations are affected with reverence to what is required of them by their particular Elderships as having the consent and approbation of the whole Church Many such fruits are reaped of these assemblies which without them no particular person or congregation can have any ground to hope for or expect They have no Arch-bishops Diocesan Bishops Suffraganes no Chapters no Curats dumbe nor idle Ministers no hirelings non-residents nor pluralists no Deanes nor Arch-Deacons no Chanters Sub-chanters nor Treasurers no Chancellors Officials nor Apparitors no Canons Peti-canons Prebends Singingmen nor boyes And yet without these and the like they have practise and use of all the ordinances of Christ all matters Ecclesiasticall determined remitting questions of tithes mariages divorcements c. to the civill Judge to whom they properlie do belong and all petitions complaints and Church grievances heard and redressed which they esteeme as the sweet yoke of Christ and think it a great ease both to their consciences and estates to be free of such bundles and burthens of trash and superfluities They conceive that to erect Presbyteries Synods and Nationall assemblies and still to keepe Prelates and the members of that Hierarchie is in the matter of Church government not unlike the Popish adding of Traditions to Scripture in the rule of faith or works unto faith in the point of justification c. additions to Christs institution being not only in respect of their author humane inventions and for any use they can have idlements vanities and follies but that they do also corrupt the purity and eat out the life of the ordinances of Christ. Here there is a superiority without tyrannie for no Minister hath a Papall or Monarchicall Jurisdiction over his own flock far lesse over other Pastors and over all the Congregations or a large Dioces Here there is a paritie without confusion and disorder for the Pastors are in order before the Elders and the Elders before the Deacons the Church is subordinate to the Presbyterie the Presbyterie to the Synod and the Synod to the Nationall assembly One Pastor also hath priority before another for age for zeale for gifts for his good deservings of the Church each one honouring him whom God hath honoured and as he beareth the image of God which was to bee seene amongst the Apostles themselves But none hath power or jurisdiction above others even as in nature one eye hath not power over another only the head hath power over all even as Christ over his Church The same may bee seene in the Common-wealth and in some of the offices of the Roman Church it selfe And lastly here there is a subjection without slaverie for the people are subject to the Pastors and Assemblies yet there is no Assemblie wherein everie particular Church hath not interest and power nor is there any thing done but they are if not actually yet virtually called to consent unto it As they have done and suffered much for vindicating and maintaining the libertie of their Religion that what belongeth unto God may be rendred unto God So do they desire that according to the rule of righteousnesse each man have his owne and above all men That the things which are Caesars be rendred unto him and to give him that which is Gods were a wronging both of God and Caesar. They have ever beene willing to taxes and to pay subsidies above that w ch they were able They joyne w th the inward reverence of their hearts externall honour and obedience in all things lawfull They powre forth their prayers to God in private and publick for all blessings spirituall and temporall upon his Royall Person and Government and upon his Progenie and for the same blessings upon the Queenes Majestie especially that God by his Spirit would give unto her the knowledge and love of the truth They long for her conversion as an happinesse to her selfe and a meane of great happinesse to the King to their Children and to all their Subjects And that the Lord may answer their praiers they think it incumbent to the Church of England nor can any bond whatsoever oblige them to the contrarie to use the best and most powerfull meanes and would most willingly in all humilitie love and respect joyne their endeavours for that blessed end And as they thus present their best desires and prayers so are they readie to sacrifice their lives to God for his Majesties good and in their hearts are grieved that their loyaltie which they account their no small glorie should have beene called in question Neither is this all But moreover they doe acknowledge that his Majestie as supreame Magistrate hath not onely charge over the Common-wealth but doth watch and hath inspection over the Church and Church matters but in a civill way Vos Episcopi in Ecclesia saith Constantine Ego extra Ecclesiam Episcopus à Deo constitutus sum And therefore that he is by his high calling and place Custos utriusque tabulae to command the precepts of the first table as well as of the second table to bee obeyed That he is Vindex Religionis by his sword as the Spirit of God in Scripture is Iudex and the Church is Index That hee hath power to turn the constitutions of the Church into lawes and to confirme them by the civill sanction in Parliament That he may constraine all his subjects to do dutie in matters of religion and may punish the transgressors That when debates arise about Religion hee hath power to call the Assemblies of the Church to be present and civilly preside in them and to examine their constitutions that he may discerne of them both as a Christian caring for his own soule and as supreame Magistrate watching over his people and that he may do all things which can prove him to be a kinde and carefull nursing Father They account all that is vomited out to the contrarie as that they liked Anarchie better then Monarchie and that they would turne a Kingdome into a democratie to be but the fictions and calumnies of the malitious enemies of God and his truth not unlike the lies which were devised against the Christians of old their consciences their words writings and actions even then when the world did put the worst constructions upon them were witnesses of the integritie of their hearts They doe still hold that there can bee no antipathy betwixt one ordinance of God and another By him Princes do reigne and hee hath also appointed the Officers and Government of his own house They do desire nothing more then that the Sonne of God may reigne and that with and under the Sonne of God the King may command and they as good subjects to Christ and the King may obey FINIS Sed quum omnia ratione animoque lustraris omnium societatum nulla est gravior nulla carior quum ea quae cum Repub. unicuique nostrum est Cari sunt Parentes Cari liberi propinqui familiares sed omnes omnium caritates patria una complexa est pro qua quis dubitet mortem oppetere si ei sit profuturus quo est detestabilior istorum immanitas qui lacerarunt omni scelere patriam in ea funditus delenda occupati sunt fuerunt Cicer. Offi. l. 1. Nec multo post illi quoque qui insulam Hii incolebant Monachi Scoticae Nationis cum bis quae sibi subdita erant monasteriis ad ritum paschae tonsurae Canonicum domino procurante perducti sunt c. And afterward Quod mira divinae factum constat dispensatione pietatis ut quoniam Gens illa qua noverat scientiam divinae cognitionis libenter ac sine invidia populo Anglorum communicare curavit ipsa quoque postmodum per Gentem Anglorum in eis quam minus habuerat ad perfectam vivendi norman perveniret Beda eccles hist. gentis Angl. l. 5. c. 23.
benefices were called Bishops had by their own usurpation and the slavish disposition of their brethren obtained some degree and power over them They did come into England and without the consent or knowledge of the Church received consecration and returning home did consecrate others like themselves II. Of their calling AS no man ought to presume to enter into any office Ecclesiasticall without an inward calling from God who only discerneth the intentions and desires of the heart whether they be earthly or heavenly whether they be set upon the glory of God and edifying of the Church or upon the means of this life So are there none here admitted without the approbation and judgement of men according to the rules of the Word and the received order of the Church This outward calling of the Officers of the Church doth consist in Election and Ordination after due triall and examination of their soundnesse in religion and godlinesse of life For the better understanding of the order of the calling of their Ministers it is to be considered That in every one almost of their Classes or greater Presbyteries there be Students of Divinity whereof some if they have opportunity of their Studies do make their abode within the bounds of the Presbytery and attend the meetings thereof Others who are the greater part stay at the Universities and in the time of vacation come home and wait upon the Presbytery The abilities of both the one sort and the other are tryed in private before the Presbytery and how soon they are found fit to come in publike they enter upon the exercise or prophecy with the Ministers of the Presbytery and at sometimes are employed and allowed to preach before the people By which mean their gifts and abilities are known to the people as their manners are manifest by their conversing amongst them Out of the number of these Proposants or as they call them Expectants the Pastor is nominated to the vacant place by the Eldership and by the Minister if any be with the consent and good liking of the people and if they can pitch upon none within the bounds of their own Presbytery they have their liberty to make their choice of an Expectant of good esteem and report in some other Presbytery The Person thus known and nominated is by the particular Eldership named to the greater Presbytery where he is examined of his skill in the Languages Latine Greek and Hebrew in his interpreting of Scripture in the controversies of Religion in his gift of exhortation in the holy and Ecclesiasticall History and Chronologie And first of all Of his life and manner of conversation wherein if he be found vitious or scandalous he is not to be admitted to any other examination Being thus examined and found qualified for that charge he is sent to the vacant place that the people hearing him may have the greater assurance of his gifts for edification After the people have heard him some Minister of the Presbytery is appointed to preach to that people of the necessity of the Ministery of the excellency of a faithfull Minister of the qualities of a Minister and of the obedience due to the Gospel or of some such Theme And at the same time a publike Edict is served That if any person or persons have any thing to object against the literature doctrine or life of such a man why he may not be a profitable Minister of such a Parish They shall appear before the Presbytery in such a place and at such a time that their objections may be tryed and discussed Upon the day appointed the Door-keeper of the Presbyterian meeting doth call three severall times if there be any to object against the Person nominated and if any thing be alleadged against him by any of that particular flock or any other to whom he is known it is duely and equally pondered by the Presbytery and if it be found to have any weight or the case be doubtfull the ordination is suspended till a more perfect triall Otherwise if there be nothing but silence they use to proceed So that no man is here obtruded upon the people against their open or tacite consent and approbation or without the voices of the particular Eldership with whom he is to serve in the Ministery But if the person nominated be a Pastor of some other flock and his faithfulnesse known in his former charge this processe is spared and his translation more speedily expede if there be no impediments of another kinde Upon the day appointed for accomplishing his election and for his ordination which is in due time made known to the Congregation and agreed upon with them a Fast is ordained to be kept with more than ordinary supplication for the assistance and blessing of God in a work of so great concernment And one of the Pastors of the Presbytery is appointed to preach to that people of the mutuall duties of Pastor and people All which being done the party who during the time of the exercise of publike worship hath been sitting in a conspicuous place before the Pulpit accompanied with the Elders and some Ministers of the Presbytery is called up and demanded concerning his willingnesse and desire to serve the Lord JESUS for the good of that people with other questions of that kinde and the people also are demanded whether they will receive him for their Pastor and submit themselves unto his Ministery in the Lord. Both having declared their readinesse and mutuall consent The Minister cometh from the Pulpit and with so many of the Ministers present as may conveniently come neer lay their hands upon his head and in the Name of JESUS do appoint him to be the Pastor of that people praying that from JESUS CHRIST who is at the right hand of the Father and giveth gifts unto men he may finde the demonstration of the Spirit and the power and blessing of GOD in his Ministery to the comfort of that people Therafter the whole Eldership give unto him the right hand of fellowship And last of all the Minister goeth to the Pulpit and concludeth the whole action with pertinent thanksgiving and prayers a Psalm is sung and the Assembly dissolved with the blessing By this it may appear that Pastors or Presbyters are not there admitted at large without assignation to a particular flock like Masters of Art or Doctors of Physick They conceive it to be as preposterous for Ordination to go before the Election of Ministers in the Church as it is first to Crown a King or Install a Magistrate and thereafter to choose him next in the ordination of their Ministers they use none of the ridiculous toyes and apish conceits of Popery but according to the simplicity of the Apostolicall and ancient Church content themselves with Fasting Prayer and Imposition of hands Prayer to bring down a blessing upon the person on whose head the hands are laid and Fasting to make the prayer to ascend the more
enquirie made from the rest if there bee any knowne scandall fault or negligence amongst them That it may be in a brotherly manner censured like as upon the day of the meeting of the Presbyterie next going before the Synod all the members of the Presbyterie suffer the like inquirie each one a part by all the rest As the Moderator beginneth and endeth everie session before and after noon with prayer so doth he somewhat more solemnlie close the Synod with some pithie and pertinent exhortation and heartie thanksgiving and praier unto God All matters where these Synods are ordinarily kept are with such diligence exped That the Ministers none of them having above a short daies journey and Tuesday being usually the first day of their meeting may return to their charge against the Lords day having notice of the day and place of the next following Synod and carrying with them such acts as are necessarie that they may be made known to their particular Elderships and congregations And thanks may be given in every Congregation for the good proceedings of the Synod and for the libertie of the Churches These Synods are not alwaies held at one time and therefore if there be cause some Commissioners are sent from one Synod to another for their judgement and advice in matters of difficultie which is reported at the following Synod for their further resolution and that so farre as is possible there may bee a conformitie in all things VI. Of Nationall Synods or Generall Assemblies THe nationall assemblie meeteth once in the yeare and the time of the following assembly agreed upon before the rising of the former or oftner pro re nata concerning which some Ministers have commission and warrant from the assemblie to give timely advertisement to the Presbyteries for choosing and sending their Commissioners This great assemblie useth to bee honoured with the Kings Majesties presence either in his royall Person or by his High Commissioner who doth all the parts of a Supreame Civill President In a peaceable ordering of the whole proceedings of so frequent and holy a meeting that all mens reasons and voices may be heard and in acquainting himselfe with the grounds of every constitution that shall be agreed upon that by his Princely authoritie they may be observed and if need require the sanction of the Civill Law may be added for which end also certaine Commissioners from the assemblie are sent to attend the Parliament It doth Consist of Commissioners from the Presbyteries or Classes three Ministers and one Eldâ—r from each Presbyterie who are chosen by the voices of the Ministers and Elders sent from the particular Elderships and of one Commissioner from the Church session of every royall Burgh that there may bee some proportion and equalitie Others also are permitted although not to voice yet to heare propound and debate provided that they first obtaine leave of the Moderator and that it may appear to be done animo aedificandi non tentandi The first day of the assemblie is kept with a solemne fast and humiliation wherein the whole Citie or Towne which is the Seat of the assemblie useth to joyne with powerfull preaching and earnest praiers from morning till night The particular Churches also throughout the Kingdome upon the daies of their publick meeting pray to God for his direction assistance and blessing unto the assemblie that they may bee led into all truth and all the Churches be refreshed with the sweet fruits thereof The next day the Moderator of the preceding assemblie beginneth with praier causeth the Clerk call the Presbyteries and take up the names of the Commissioners Ministers and Elders who give in their Commissions which being read examined and allowed they proceed to the chusing of a new Moderator keeping the same order which is set downe before in choosing the Moderator of the Provinciall Synod The new Moderator calleth for the Records of the Synods and by the voices of the assemblie chooseth a Committee for perusing and trying them a Committee for the bils complaints and petitions to be presented to the assemblie and such other Committees as are ordinarie for preparing of weightie matters for the assemblie and for cutting off idle and impertinent things that the dispatch may be the more speedie and easie when they shall be brought to open debate and voycing all references from Synods appellations grievances complaints petitions are here examined and answered Acts and constitutions for all the Churches are agreed upon with common consent and if there be any considerable contradiction and the doubts and scruples which are made be not satisfied matters are remitted to further deliberation till the next assemblie course is taken for planting of Churches with able Ministers that the Gospell may be spread through the whole Nation Rules are set downe by which the inferiour assemblies shall bee directed in all their proceedings all meanes used that the Church be not wronged neither by confounding the Civill and Ecclesiasticall jurisdiction nor by the abusing or interverting the patrimonie of the Church The Commissioners of each Presbyterie do carrie home with them a true copie of all such acts as doe concerne all the Churches that they may walk by one and the same rule The Moderator giveth forth Summons signed with his own hand and the hand of the Clerke for citing of persons in the name of the assemblie to compare before the next meeting thereof with certification of the censures of the Church in case of disobedience The Conclusion IN the authoritie of these assemblies Parochiall Presbyteriall Provinciall and Nationall and in the subordination of the lesser unto the greater or of more particular Elderships to the larger and generall Eldership doth consist the externall order strength and stedfastnesse of the Church of Scotland which is lovely and comfortable to all fearing God whether Pastor or professors and hath beene very awefull and terrible as an Armie with Banners to all Papists to all Hereticks Schismaticks Hirelings and all ungodly persons As upon the one part they break not the bruised reed nor quench the smoaking flax but do cherish and labour to bring to ripenesse and use the graine of Mustardseed in sincere beginners and the smallest talent in Preachers having the zeale of God So upon the other part no scandall of proud sinners escapeth censure no heresie or error is sooner hatched but is either presently spied out and crushed by some of the inferiour assemblies or if it be kept on foot and gather strength it is quite suppressed and extinguished in the generall assemblie which meeteth once in the year and never suffereth such bastard births to grow to be one yeare old which is a true and maine cause why no sects nor errours have appeared in the reformed Church of France and in the Churches of Scotland of the Low-Countries so long as they enjoyed the libertie and happinesse of assemblies which they did no sooner by the mercie of God recover but immediately at